Matt. 8:28; Mark 5:1; Luke 8:26. … while immediately before he mentions Gadara, apparently commenting on one reading of Matthew 8:28 that has “Gadara.”
Matt. 7:9-11; Luke 11:11-13
(Huck 38, 148; Aland 70, 187; Crook 53, 212)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'”… although the author of Matthew omitted Friend in Need’s illustration, he preserved Friend in Need’s application (Matt. 7:7-8 // Luke 11:9-10) and immediately afterward copied Fathers Give Good Gifts (Matt. 7:9-11 // Luke 11:11-13).
The prayer recorded in Matt. 6:9-13 // Luke 11:2-4 has been called “the Lord’s Prayer” at least since the time of Origen (late second to mid-third century C.E), who referred to τοῦ κυρίου προσευχή (“prayer of the Lord”; De oratione 18:1 [ed. … This block of material is what remained of the original “How to Pray” complex after the Anthologizer had removed the Praying Like Gentiles pericope (Matt. 6:7-8) and Yeshua’s Discourse on Worry (Matt. 6:25-34; Luke 12:22-31), and after the author of Luke had removed the Persistent Widow parable (Luke 18:1-8).
Matt. 10:40-42; Mark 9:41; Luke 10:16 (Huck 63, 130b, 139b; Aland 104, 167b, 179; Crook 119-120, 185b, 203)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Revised: 18-March-2020
הַמְּקַבֵּל אֶתְכֶם אוֹתִי מְקַבֵּל וְהַמְּקַבֵּל אוֹתִי מְקַבֵּל אֶת הַשּׁוֹלֵחַ אוֹתִי וְהַמּוֹאֵס אֶתְכֶם אוֹתִי מוֹאֵס וְהַמּוֹאֵס אוֹתִי מוֹאֵס אֶת הַשּׁוֹלֵחַ אוֹתִי
“If anyone receives you, it is as if he has received me, and if anyone receives me, it is as if he has received the one who sent me. But if anyone rejects you, it is as if he has rejected me, and if anyone rejects me, it is as if he has rejected the one who sent me.”This translation is a dynamic rendition of our reconstruction of the conjectured Hebrew source that stands behind the Greek of the Synoptic Gospels. It is not a translation of the Greek text of a canonical source.
Matt. 3:11-12; Mark 1:7-8; Luke 3:15-17 (Huck 4; Aland 16; Crook 19)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Revised: 6-May-2020
וַיַּחְשְׁבוּ הָאֻכְלוּסִים בְּלִבָּם יוֹחָנָן הוּא הַמָּשִׁיחַ וַיַּעַן יוֹחָנָן אוֹתָם לֵאמֹר אֲנִי מַטְבִּיל אֶתְכֶם בַּמַּיִם וַהֲרֵי בָּא אַחֲרַי מִי שֶׁאֵינִי רָאוּי לְהַתִּיר לוֹ רְצוּעַת מִנְעָלָיו הוּא יַטְבִּיל אֶתְכֶם בָּרוּחַ וּבָאֵשׁ מִי שֶׁהָרַחַת בְּיָדוֹ וִיטַהֵר אֶת גּוֹרְנוֹ וְיַכְנִיס אֶת הַחִטִּים לְאוֹצָרוֹ וְהַקַּשׁ יִשְׂרֹף בְּאֵשׁ תָּמִיד
The people in the crowds were thinking, “Yohanan the Immerser must be the messianic priest!”
But Yohanan replied, “Whereas I immerse you in water, someone is coming for whom I’m unworthy even to undo his sandal straps.
Matt. 10:2-4; Mark 3:13-19; Luke 6:12-16; Acts 1:13 (Huck 72; Aland 49; Crook 72, 103)For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.'” Updated: 13-May-2020
וַיְהִי הַיּוֹם וַיִּקְרָא לְתַלְמִידָיו וַיִּבְחַר מֵהֶם שְׁנֵים עָשָׂר אֲשֶׁר עָשָׂה שְׁלִיחִים שִׁמְעוֹן פֶּטְרוֹס וְאַנְדְּרַיי אָחִיו וְיַעֲקֹב וְיוֹחָנָן וּפְלִיפּוֹס וּבַר תַּלְמַי וּמַתַּי וְתוֹמָה וְיַעֲקֹב בֶּן חַלְפִי וְשִׁמְעוֹן הַקַּנַּאי וִיהוּדָה בֶן יַעֲקֹב וִיהוּדָה אִישׁ קְרִיּוֹת שֶׁהָיָה מָסוֹר
One day Yeshua called his disciples together and chose twelve of them to be his emissaries to Israel. Their names were Shimon Petros and Andrai (his brother), Yaakov, Yohanan, Pelipos, Talmai’s son, Matai, Tomah, Yaakov Halfi’s son, zealous Shimon, Yehudah Yaakov’s son, and Yehudah from Keriyot, who was a traitor.
W. Richard Stegner’s “The Priority of Luke: An Exposition of Robert Lindsey’s Solution to the Synoptic Problem” was originally published in Biblical Research (27 : 26-38), the journal of the Chicago Society of Biblical Research (CSBR). It is reissued here with Biblical Research’s kind permission. To learn more about the Chicago Society of Biblical Research and its journal, visit https://chicagosbr.org/biblical-research/.
The English translation by Azzan Yadin of David Flusser’s two-volume collection of essays, entitled Judaism of the Second Temple Period, and jointly published by Magnes, Eerdmans, and Jerusalem Perspective, presents to the English-speaking world important essays that had formerly been accessible only to speakers of Modern Hebrew.